Thera 3.3: Bakula
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(172):Bakula Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter III. three Verses =172. Bākula= Born at Kosambī in a councillors family before our Exalted One(Buddha) appeared, he was being bathed for his health in the Great-Yamuna River,1 when a fish swallowed him 160 out of the nurse's hands. The fish was caught bv an angler and sold to the wife of a Benares councillor. When it was split open, the child through the might of his merit appeared unhurt. The wife cherished him as her son, and when she heard his story, asked him of his parents. The king decided they should have him in common, hence he was named Ba-kula ('two-families,' bi-kin). After a prosperous life he heard the Lord(Buddha) preach, and left the world(for monkhood) at eighty years of age. For seven days he remained unenlightened, but as the eighth dawned he attained arahantship(enlightenment), together with thorough mastery of the letter and spirit of the doctrine.2 One day the Lord(Buddha), when assigning manifold eminence to his disciples, ranked Bakula foremost for good health.3 Thereafter he, when about to pass away, declared aññā''(supreme attainment)'' in the midst of the Monks thus: ---- 225 Yo pubbe karaṇīyāni pacchā so kātumicchati,|| Sukhā so dhaɱsate ṭhānā pacchā ca manutappati.|| || 226 Yaɱ hi kayirā taɱ hi vade yaɱ na kayirā na taɱ vade,|| Akarontaɱ bhāsamānaɱ parijānanti paṇaḍitā.|| || 227 Susukhaɱ vata nibbānaɱ sammāsambuddhadesitaɱ,|| Asokaɱ virajaɱ khemaɱ yattha dukkhaɱ nirujjhatī' ti.|| || ---- 225 He who is glad to-morrow to perform The things that he should yesterday have done, Forfeit of happy opportunity, He shall soon repent him fierily.4 226 Let him but talk of that which should be done; Let him not talk of what should not be done! Of him who talks much, but dos not, Wise men take stock, and rate him at his worth.5 227 161 O great, O wondrous is Nibbāna's bliss, Revealed by Him, the Utterly Awakened One(Lord Buddha)! There comes no grief, no passion, shelter sure, Where sorrow and ailing perish forever! ---- 1 The Jumna. Kosambī was near the confluence of the Jumna and Ganges (at Allahabad). Bākula's or Bakkula's story is given in the Anguttara-Nikāya Commentary and in the Singhalese Comy. of Milinda (ii. 10, n. 2). His legend tells of his having healed two Buddhas in former births. Morris's discussion of bakkula in another connection (JPTS, 1886, p. 95 ff.) explains the word as a proper name no better than does the mythical story. 2 See Sisters, p. .17 n. The poem is repeated (CLXXXIV.). 3 Ang. Nik., i. 26; there called Bakkula. Presumably his great age lent point to the distinction. 4 Anutappati, lit., proceed to be hot about. Our metaphor is bite (remorse) or pricking (of conscience). 5 Expanded from the two words parijānanti paṇḍitā, the wise understand The Commentary's expansion is 'they fixing him accurately know, do not esteem highly.' ---- =3.3 172 Commentary on the stanza of Bākulatthera= The stanza starting with Yo Pubbe Karaṇīyāni constitutes that of the Venerable Thera Bākula. What is the origin? It is said that this one also, long ago, was reborn in a brahmin family even prior to the appearance of the Blessed One Anomadassī, a hundred thousand aeons (kappa) over and above an innumerable set of aeons (kappa) ago; on having come of age, he studied the three vedas where not seeing any essence (sāra) renounced the world by becoming an ascetic recluse, saying to himself “I shall seek the benefit of the future (samparāyikattham), kept on dwelling at the foot of a hill, become a gainer of fivefold higher knowledge (abhiññā) and eight stages in the good attainment of jhāna (samāpatti), heard about the appearance of Buddha, went to the presence of the Master, listened to the teaching of truth (dhamma), became established in the refuges, and when stomach-ache arose in the Master, he brought medicine from the forest, dispelled the desease, there made his merit of offering for the purpose of freedom from ailment (ārogya), passed away thence, sprang up in the world of brahmā, wandered about his rounds of repeated rebirths for a set of innumerable eaons (asaṅkhyeyya) among divine and human beings, and came to be reborn in a family home, in the city of Hamsavatī, at the time of Buddha Padumuttara; he happened to have noticed the Master placing a monk in the foremost position of those who happened to be healthy, and desiring that ranking position himself, made his resolution (paṇidhāna), accumulated good deeds as long as he lived, wandered about his rounds of repeated rebirhts but in excellent existences, and was reborn in a brahmin family, in the city of Bandhumatī even prior to the arising of the Blessed One Vipassī; he renounced the world, by becoming an ascetic recluse, even in the former manner, became a gainer of jhāna and higher knowledge (abhiññā) and dwelling at the foot of a hill, heard of the appearance of Buddha, went to the presence of the Master, listened to the teaching of truth (dhamma) in the presence of the Master, became established in the refuges, and when the desease of grass-flower (tiṇapupphaka roga) arose among the monks, dispelled the disease (taṃvūpasametvā), lived on there as long as his life-span lasted, passed away thence, sprang up in the world of brahmā, and having wandered about his rounds of repeated rebirhts among divine and human beings, for ninetyone aeons (kappa), was reborn in a family home in Benares at the time of the Blessed One Kassapa, and leading his household life, he came across an old large monastery in a state of ruin, had all such dwellings as sabbath hall (uposathāgāra) and so on, made there, arrange all kinds of medicine for the clergy of monks there, did good deeds as long as he lived, wandered about his rounds of repeated rebirths among divine and human beings for one Buddha interval (Buddhanteraṃ), and was reborn in the house of a banker of Kosambī even prior to the arising of our Blessed One, Because of his being devoid of disease, he was being bathed in the large Yamunā river, when he was swallowed by a fish from the hands of the wet nurse and when the fish reached the hands of a fisherman, and was bought, brought and split open by the wife of the banker of Benares, he happened to be but free from ailment owing to the vigour of his merit, and on being brought up (posiyamāno) by her after having taken him as her son, the parents, who gave birth to him heard about that incident (pavatti), make their claim (anuyoga) saying: “This is our son: give us our son:” there upon, the decision was made by the king causing him to become an heir of the two families saying: “Let him be the common son of both:” because of being placed thus, he gained the name Bākula; on having come of age, he bacame an owner of eighty crores of cash (āsītiko), experiencing bountiful prosperity; on having listened to the teaching truth (dhamma) in the presence of the Master, he aptly gained pious faith, became a monk and was an ordinary common bhikkhu(monk) for but seven days; at sun-rise on the eighth day, he attained Arahantship along with the four forms of analytical knowledge. Hence, has it been said in the Apadāna.-- “Not far from Himavanta there was a hill named Sobhita, where I had a hermitage well-made, built by my own pupils. Many pandals were there: Sindhuvāraka trees were blooming flowers woodapple trees were many there; phaesant bird-like flowers were blossoming. Many a shrub of Nigguṇḍī were there; as well as jujube and ‘guava’ (malakāni); Phārusaka fruits and flowers as well as long white gourds; Puṇḍarika lotus also flowered. There grew there grape vines (āḷaka) Vilva trees, banana and citron trees as well. Many were Mahānāma plants there and Ajjuna and Piyaṅgula trees as well. There were Kosamba trees, the sweet scented Salala trees, neem trees, banyan trees and wood apple trees as well; like this, was my hermitage; I dwelt there together with my pupils. The Blessed One Anomadassī, the self- dependent leader of the world, seeking seclusion (paṭisallānaṃ) came close to my hermitage. When the great Hero, Anomadassī, full of fame had come near, there soon (khaṇena) arose wind-ailment to the protector of the world. Wandering about in the forest, I saw the leader of the world; having approached the self-awakened Buddha, the possesor of eyesight (cakkhumā) full of fame, and having noticed His deportment (iriya) also, I noted (upalakkhiṃ) then that indeed, undoubtedly ailment must have arisen to our Buddha. Speedily did I come back to my hermitage, to the presence of my pupils; I then addressed my pupils and told them that I wanted to make medicine. Having acknowledge what I said to them, all my pupils with their respects assembled together (ekajjhaṃ) because of their respect for me as their teacher. Having swiftly climbed the hill, I made every greatly enduring medicine, mixed with drinking water, and offered it to Buddha, the best. When the great Hero, the omniscient leader of the world partook of the medicine, the wind trouble of the great Sage Sugata swiftly subsided (vūpasamati). Having found out that His ailment had become allayed Anomadassi, full of fame, having been seated on His own seat, spoke these stanzas. I shall pronounce about him who offered me medicine, and made my ailment get allayed; listen when I am speaking. For a hundred thousand aeons (kappa) he will enjoy himself in the divine world. This one will always bemuse himself there amidst playing of music. Having come to the human world, he will, being urged by bright basis (sukkamūla), become a world-king, for a thousand times. Fifty five aeons (kappa) hence, we will be the sovereign of Jambu island (mandala), bounded by four oceans (caturanto) and will make many conquests (vijitavi); a warrior-prince (khattiya) by clan and Anoma by name, will he be known; he will be a world king of great vigour endowed with seven sorts of gems; he will exercise his sovereignty shocking (khobhetvā) even the Tāvatiṃsa heaven. Whether he becomes a divine-being or a human-being he will be free from ailment. Having avoided a wife (pariggaha) he will cross over the disease in the world. Immeasurable aeons (kappa) hence, there will be in the world, a Master, named Gotama by clan, the offspring of Okkāka’s family, He will be an heir to His teachings (dhemmesu), a bosom son created by the truth (dhamma); he will enter nibbāna canker-free after having all round understood all the canders. Having burnt all his depravity he will cross over the stream of craving (taṇhā sotaṃ); he will be a disciple of the Master known by the name of Bākula. Having specially known all this, Gotama, the bull among the Sākiyans, having become seated amidst the clergy of monks will place him at the foremost position. The Blessed One Anomadassī, the self- dependent leader of the world, seeking (anuvilokento) His solitude (viveka) came near my hermitage. I satisfied (tappesiṃ) the great Hero, the omniscient leader of the world who had come near because I was piously pleased with His palms. That deed of mine was well done; the field was fertile and the seed was prosperous (sampadā); I was but unable to have it thrown away (khepetuṃ); indeed, at that time, mine was well-done. My gain was well gained by me in that I met the Leader; with the residue of that deed, I have attained the unshaken path (acalaṃ padaṃ). Having specially known all this, Gotama, the Bull of the Sākiyans placed me at the foremost position (etadagga). It was immeasurable aeons (kappa) ago, that I then did my deed; I do not remember any evil existence; this is the fruitful result of medicine (offering). My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantshiip, he, having been placed at the foremost position of those free from ailment, one day, by the Master who was placing his own disciples in succession in their respective ranking positions, spoke three stanzas in order to reveal his Arahantship (aññā) in the light of (mukhena) giving instruction to monks in the midst of the clergy (Saṅgha) on the occasion of his entering the parinibbāna. 255. “Should he desire to do afterwards whatever he ought to have done formerly, he falls from (dhaṃsate) happy places; he repents also afterwards. 226. “One should speak of what one could do; one should not speak of what one has not done or could do; the wise know those who speak but do not do. 227. “Indeed; Nibbāna is extremely happy; it has been pointed out by the well self-awakened Buddha. It is free from anxiety, without lust (virajaṃ) and is secure; it is where painful misery (dukkha) comes to an end (nirujjhati). There, yo pubbe karaṇiyāni, pacchā so kātumicchati means: an individual who would not do, under the influence of negligence, deeds, which bring about his own welfare and happiness, and which should be done formerly only at the time prior to his being haressed by old age and ailment and so on, but desires to do afterwards when he has passed beyond the time when he ought to have done. So means just a mere pariticle (nipāta). Then, however, he is not able to do because of being overwhelmend by his old age and ailment and so on. Sukha so dhaṃsate ṭhānā, pacchā ca manutappati means: not being able also, that individual, falling away from (parihāyanto) happy places, heaven and nibbāna, because of the condition of not obtaining (anuppādito) the means for the same becomes regretful (anutappati) and has to meet with (āpajjati) remorse (vippaṭisāraṃ), after wards, saying to himself: “Good deed had not been done by me.” The letter m'' is a maker of union of words. On the other hand, I, for my part, having done good deed, I say to you in this manner:” showing thus, he spoke the second stanza starting with “Yañ hi kayirā.” There, parijānanti means: they know after analysis (paricchijja) thus; “This one is this much; they do not think much of;” thus, is the meaning. Indeed by way of good and right proper practice (sammāpaṭipatti) whoever is the doer according as he has said is splendid (sobhati); not in another manner than that. He spoke the third stanza starting with “''Susukhaṃ vata,” in order to show now from the point of view of having the same form (sarūpato) the meaning of what has been said in common with (sādhāraṇato) the means of what ought to be done. Its meaning:–''Sammāsambuddhena desitaṃ'' means: taught by the Blessed One because of His awakened knowledge of all truths (dhamma) rightly well all by Himself: asokaṃ means; free from anxiety because of the absence of causes of anxiety in all respectis; virajaṃ means; stainless because of the state of being shorn of such stain as lust and so on; khemaṃ means: secure because of not being oppressed by the four yokes (yoga); sukhaṃ vata''means: happy indeed, the excellence of nibbāna; why? ''Yattha means: in which nibbāna; vaṭṭa dukkhaṃ nirujjati means the entire painful misery of circle of repeated rebirths but definitely comes to an end (vūpasamati). The Commentary on the stanza of the Thera Bākula is complete. ---- MORE FROM BUDSAS.ORG BAKKULA THERA At the time of the Gotama Buddha, in the city of Kosabhe, there lived a wealthy, high-caste merchant and his wife. After some time the wife conceived and the couple was blessed with a beautiful baby son on whom they lavished all their love and affection. As they lived close to the river Yamuna, the baby was taken to the river by his nurse for his daily bath. The river Yamuna was a deep, wide river with shallow banks and swiftly-flowing water. The nurse was bathing the young baby when she was terrified by a large fish that was swimming towards her. In her haste to get out of the water she lost the baby. Wading into the river she tried to swim after the precious child. The current, however, was swift. She watched in horror as the child was taken further and further from her reach, towards the large fish. Many miles down the river was a fishing village. The men who fished in the Yamuna river were excited, for their nets had drawn a very large fish. Hauling in their nets with difficulty, they took the large fish which was thrashing about to the home of the wealthiest resident, who had a large household with many servants. Knowing that only the rich could afford such a large fish they sold it to the merchant, who had no children. The fish was taken to the kitchen, but the cook was reluctant to cut the unusually large and beautiful fish. Deciding to serve it whole, he carefully opened it by inserting his knife along its side. The cook was greatly surprised to find a young baby, still alive, in the stomach of the fish. Running to his mistress, he handed the beautiful baby to her. The woman, who had no children, was filled with joy at the sight of the baby, and decided to bring him up as her own. The unusual story of the child’s beginning soon spread throughout the village. Many came to see the beautiful baby who was regarded as a miracle child. Before long the news spread upriver to the grieving parents who were still in deep sorrow due to the loss of their son. Suspecting that it could be their child, they visited the fishing village to examine the baby. Recognizing the baby as her own, the birth mother asked for the custody of her child. However, the new mother, who had brought up the child with love, was too attached to the baby to part with it. Unable to settle the dispute on their own, the two families took their grievance to the king. The king heard both sides of the story and gave both families joint custody of the child, who was renamed Bakkula meaning ‘two castes’. Bakkula had the unique privilege of claiming lineage from two very wealthy, high-caste Brahmin families. He grew up in the midst of extreme luxury and love from both sets of parents. He had the best available education and took turns living with both sets of parents. As he came of age his parents arranged a marriage to a beautiful girl. The aspiration made many eons ago had to be fulfilled. As he grew older Bakkula was inspired by the teachings of the Gotama Buddha. He decided to join the Buddha’s Noble Order. Eight days later he attained the supreme bliss of Nibbana. The monks soon noticed a strange phenomenon regarding Bakkula. Not only was he as knowledgable as any physician, he was also exceptionally healthy, never succumbing to sickness despite the fact that he often tended the sick monks. Bakkula was also well- known for his remarkable memory. Similarly to the chief disciples of the Buddha, Sariputta and Moggallana and his former wife, Yasodara, Bakkula could recall his past births over infinite periods of time. The Buddha appointed Bakkula as the monk foremost in good health and longevity. Bakkula entered the noble order at the age of eighty and led the life of a householder for eighty years and the life of a monk for 80 years. To understand the cause of his remarkable memory and his longevity one needs to go back many, many years into the past. One hundred thousand world cycles and one infinite period ago, a Supreme Buddha named Anomadassi reigned over India. Having realized the timeless Four Noble Truths and the Doctrine of Dependent Origination, the Anomadassi Buddha, together with His Chief Disciples, Nisabha and Anoma, taught the Buddha Dhamma for the benefit of mankind and gods. The Anomadassi Buddha, who was travelling through villages and cities preaching the Dhamma, was in a monastery in a beautiful grove of flowering trees near a huge rock formation known as Sobitha when he was stricken with grave illness. Enduring His pain and discomfort with the strength of His mind, the Anomadassi Buddha continued His noble mission of helping mankind eradicate all suffering by showing them the path to emancipation. At this time a young man who was skilled in his studies, not content with his education, turned to searching for truth. Giving up his household life he took to the life of an ascetic. Before long he attained the mental ecstasies (Jhana). Inspired by the teachings of the Anomadassi Buddha, he entered the Noble Order. However, despite his effort he did not attain enlightenment. Seeing the Buddha Anomadassi and diagnosing His illness, the young monk requested permission to treat His ailment. He then combed the area, obtained the necessary herbs and roots, and prepared the medicine required for treatment. Offering the medicine to the Anomadassi Buddha with devotion and compassion, he tended to the Buddha’s needs and restored Him back to health. He then aspired for long life and good health in all his future births in samsara (cycle of birth and death). Realizing that he required more effort and meritorious deeds to attain emancipation, he continued to perform meritorious deeds. The Anomadassi Buddha looked into the future and prophesied that the young monk would be reborn in the Brahma realms for many world cycles, after which he would return to the human world as a royal monarch. He would then enjoy the comforts of a royal monarch for many births. Throughout his birth in the celestial and human realms he would be blessed with long life and exceptionally good health. Bakkula’s next documented birth is during the reign of the Padumuttara Buddha. He was inspired by a monk on whom the Padumuttara Buddha had conferred the title of monk foremost in long life and good health. He performed many meritorious deeds and aspired to be foremost in long life and good health under a future Buddha. The Padumuttara Buddha prophesied that many eons into the future there would reign a Supreme Buddha of the Sakyan clan by the name of Gotama. At this time, Bakkula would be born into a wealthy Brahmin family, attain the supreme bliss of Nibbana, and be declared the monk foremost in good health and longevity. The next documented birth story is at the time of the Vipassi Buddha, when Bakkula was born in the city of Bandumatti. On completing his education he decided to join the Noble Order. Before long he attained the mental ecstasies. During this time a contagious desease spread among the Vipassi Buddha’s Noble Order. By using his supernormal powers Bakkula gathered the herbs and roots required and prepared the medicine that cured the Sangha. He then renewed his aspiration. At death he was reborn in the Brahma realms and had the opportunity to enjoy celestial bliss for a long period of time. The next documented birth story is at the time of the Kassapa Buddha. After seeing a derelict monastery he repaired it and offered it to the Sangha. Taking refuge in the Kassapa Buddha he continued his efforts at emancipation. At death he was reborn in the heavens. As prophesied, the aspiration made at the time of the Padumuttara Buddha was fulfilled during the reign of the Gotama Buddha. Bakkula, with his remarkable memory and the experience gained by attending the First Sangha Council was invaluable in teaching and assisting the Sangha in preserving the Word of the Buddha. ----